Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 1 · Chapter 3
CHAP. III.
1, The Serpent deceiveth Eve. 6, Man falleth, 9, God arraigneth them. 14, The Serpent is cursed. 15, A seed promised that should bruise his head. 16, Mankind is chastised. 21, God clotheth them, 22, and drives them out of Paradise.
NOw the Serpent was subtill, more than any beast of the field, which Iehovah God had made: and hee said unto the woman; yea▪ because God hath said, ye shall not eat of every tree of the garden. And the woman said, unto the serpent; of the fruit of the trees of the garden, we may eate. But of the fruit of the tree, which is in the midst of the garden, God hath said, ye shall not eat of it, neither shall yee touch it: lest ye dye. And the serpent said unto the woman: yee shall not dying dye. For God doth know, that in the day that ye eate thereof, then your eyes shall be opened: and ye shall be as gods, knowing good and evill. And the woman saw that the tree was good for meat, and that it was a desire to the eyes, and a tree to be coveted to make one wise; and she took of the fruit thereof, and did eat: and she gave also unto her husband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked: and they sewed-together fig leaves, and made themselves aprons. And they heard the voice of Iehovah God, walking in the garden; in the wind of the day: and Adam and his wife hid themselves from the face of Iehovah God, amongst the trees of the garden. And Iehovah God called unto Adam: and said unto him, where art thou? And he said, I heard thy voice in the garden: and I feared, because I am naked, and I hid my selfe. And he said, who told thee that thou art naked? Hast thou eaten of the tree, which I commanded thee that thou shouldest not eat of it? And Adam said; the woman whom thou gavest to be with mee, she gave me of the tree, and I did eat. And Iehovah God said unto the woman, what is this that thou hast done? And the woman said, the Serpent beguiled me, and I did eate. And Iehovah God said unto the serpent; Because thou hast done this, cursed art thou above all cattell, and above every beast of the field: upon thy belly shalt thou goe, and dust shalt thou eate all the dayes of thy life. And I will put enmity betweene thee and the woman, and betweene thy seed and her seed: Hee, shall bruise thy head, and thou shalt bruise his heele.
VntoUnto the woman hee said, multiplying I will multiply thy sorrow and thy conception; in sorrow shalt thou bring forth children: and thy desire shall be to thy husband; and he shall rule over thee.
And unto Adam hee said, Because thou hast hearkned unto the voice of thy wife, and hast eaten of the tree, which I commanded thee, saying, thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the dayes of thy life. And thornes and thistles shall it bring-forth to thee: and thou shalt eat the herbe of the field. In the sweat of thy face shalt thou eate bread; till thou returne unto the ground, for out of it wast thou taken: for dust thou art, and unto dust shalt thou returne. And Adam called his wives name Eve: because she was the mother of all living. And Iehovah God made to Adam and to his wife, coats of skin, and clothed them.
And Iehovah God said, Behold the man is become as one of us, to know good and evill: And now left he put forth his hand, and take also of the tree of life, and eat, and live for ever. And Iehovah God sent him forth, from the garden of Eden: to till the ground, from whence he was taken. And he drove out the man: and he placed at the east of the garden of Eden, Cherubims; and the flame of a sword, which turned-it-selfe; to keepe the way of the tree of life.
Annotations.
Vers. SE…int:] named in English, of creeping on the earth; but in Hebrew, nachash, of subtill observation, searching, & finding out by experience, Gen. 30. 27. and 44. 5. The greater serpents are called dragons: and nachash is sometimes turned in Greeke a dragon: Iob 26. 13. Amos 9. 3. and for it in Hebrew, is put Tannin, a dragon, Exod. 7. 10. with 4. 3. And in the new Testament, the same thing is called both a dragon; and a serpent, Rev. 20. 2. subtill▪] that is, prudent and crafty: prudent to save and helpe it selfe, whereupon it is said, be prudent as serpents, Mat. 10. 16. crafty, to deceive others, as Paul saith, the serpent by his craftinesse beguiled Eve, 2 Cor. 11. 3. by which two words, the Scriptures doe expresse the Hebrew here used: which often is taken in the good part, opposed to simplicity and folly, Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than:] the word more is usually omitted in the Hebrew, as easie to be understood: yet sometimes is expressed, as in Est. 6. 6. And the holy Ghost setteth it downe in Greeke, when it wanteth in Hebrew, as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate, more than of the maried: in Esay 54. 1. the word more is not written. So the Greeke version in this place addeth it: though sometime the Greeke also wanteth it, as Gen. 38. 26. Luke 18. 14. He sayd:] Whereas beasts are knowne in nature to be speechlesse (and the Scripture confirmeth it, 2 Pet. 2. 16) because they want reason or understanding, Psal. 32. 9. Iud. v. 10. Moses under the name of the serpents speaking, closely meaneth Satan, who opened the serpents mouth, and caused it to speake with mans voice, as the Lord by an Angell opened the mouth of Balaams Asse, Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write, that the uncleane spirit Sammael (the devill) was united with the serpent: R. Menachem on Gen. 3. And, as a man possessed with an evill spirit, all the workes that he doth, and all the words that he speaketh, are not but by the reason of the evill spirit that is in him: so the serpent, all the workes that he did, and all the words that he spake, he spake not, neither did, but by the reason of the Devill, Pirke R. Eliezer, chap. 13. The Angels (of whose creation we spake before, on Gen. 2. 1.) being spirits, and a flaming fire, Psal. 104. 4. excellent in wisedome, and mighty in strength, 2 Sam. 14. 20 Psal. 103. 20. they many of them, (having one for principall,) did sinne against God, Mar. 5. 9. Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth, nor keeping their first estate, but leaving their owne habitation, Iohn 8. 44. Iude 6. and are now still called, of their cunning and knowledge, Daemons, Mar. 5. 12. of their mighty strength, principalities and powers, Col. 2. 15. of their calumniation and enmity to God and his creatures, they are named the malicious, the Devill, and Satan, 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent, is therefore called the great dragon, that old Serpent, which deceiveth all the world, Rev. 12. 9. And as him-selfe stood not in the truth, but sinned from the beginning, 1 Ioh. 3. 8. so soone upon mans creation he overthrew him; and is therefore said to be a mankiller from the beginning, Ioh. 8. 44. And mans fall and miserie, is here immediately joined to his creation, and seating in Paradise. Also the Hebrew Doctors hold; that nothing here mentioned was done after the sixe dayes of the creation: all our wisemen doe agree, that this whole matter was done the sixt day, saith Maimony, in Moreh. Nebuchim, chel. 2. per. 30. the woman:] the weaker vessell, 1 Pet. 3. 7. whom Satan thought the more easily to deceive, and so did: as Paul observeth, Adam was not deceived, but the woman being deceived, was in the transgression, 1 Timoth. 2. 14. 2 Corinth. 11. 3. So the Serpent set upon Christ, in his hunger and infirmity, Matthew. 4. 2. 3. Yea:] or, Moreover: it is a word proceeding from an earnest mind; and usually it is an addition to something spoken before. So it is likely the Serpent had uttered words against God, the sum whereof is in this speech. A like phrase is in 1 Sam. 14. 30. because God hath:] or, hath God indeed said? So the Chaldee paraphrase translateth, in truth, (that is, Is it true) that God hath said? and the Greeke, why is it that God hath said? In this understanding, Satan beginneth with a question, as when by his servants, hee sought to have taken Christ in his talke, Luke 20. 20. 21. 23. The tentation is directly against Gods word; which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden, or caried, Heb. 1. 3. and if Gods word had abidden in Eve, shee had overcome the wicked one, 1 Ioh. 2. 14. So Satan began the assault upon Christ, taking occasion at the word of God, (this is my sonne, Mat. 3. 17) saying, If thou bee the Sonne of God, Mat. 4. 3. of every tree:] or, of all trees: but the Hebrew word for all, is sometime used for everyone, sometime for any one, as Psal. 143. 2. so the Serpents speech was doubtfull, and bent to deceive. And as here hee assailed the woman about food, so he began with Christ, Mat. 4. 3.
Vers. 2. Trees:] in Hebrew, tree: so in vers. 7. leafe, for leaves. This the Scripture openeth, as parable, Psal. 78. 2. is expounded parables, Mat. 13. 35. heart, Psal. 95. 8. for hearts, Heb. 3. 8. worke, Psal. 95. 9. for workes, Heb. 3. 9. And in the Hebrew text it selfe; as, speare, 2 King. 11. 10. for speares, 2 Chron. 23. 9. ship, 1 King. 10. 22. for ships, 2 Chr. 9. 21. See also Gen. 4. 20.
Vers. 3. lest ye dye:] or, (as the Greek translateth) that ye die not. This manner of speech doth not alwayes shew doubt, but speakes of danger, and to prevent evill: as Psal. 2. 12. lest he bee angry: Gen. 24. 6. lest thou bring, for, that thou bring not. So Mar. 14. 2. lest there be an uprore, for, that there be not an uprore, Mat. 26. 5. Yea sometime it rather affirmeth a thing, lest Ezekiah deceive, Esa. 36. 18. for which in 2 King. 18. 3. is written, for he deceiveth you. So, lest they faint in the way, Mat. 15. 32. that is, they will faint, Mark. 8. 3.
Vers. 4. not dying dye:] that is, not surely dye: the Greeke translateth, not die the death. Here hee impugneth the certainty of Gods word, which had threatned assured death, Gen. 2. 17. And thus the Devill was a lyar, and the father thereof, Ioh. 8. 44.
Vers. 5. in the day:] that is, presently: so he opposeth present good, unto the present evill threatned of God. Whom hee also calumniateth, as of ill will, he had forbidden them this tree. then your eyes, &c.] By an ambiguous deceitfull promise, hee draweth her into sinne: for by opening of eyes, shee understood a further degree of wisedome, as the like speech importeth, Acts 26. 18. Eph. 1. 18. but he meant, a seeing of their nakednesse, and confusion of conscience, as fell out immediately, Gen. 3. 7. 10. The Hebrew phrase is, and your eyes: but and, is often used for then; as Mark 14. 34. And he saith: which another Evangelist writeth, Then saith he; Mat. 26. 38. so Mark 15. 27. and they crucifie, Mat. 27. 38. then were crucified: and many the like. as Gods] This the woman understood of the Father, Sonne, and Holy Ghost, as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels, which had sinned, (for Angels are called Gods, Psal. 8. 6.) who of their knowledge are named Daemons, and have wofull experience of the good which they have lost, and the evill wherein they lye. The Chaldee saith, as princes: and Devils are also called principalities and powers, Col. 2. 15. Another Chaldee paraphrase, which goeth under the name of Ionathan, for Gods, translateth Angels. knowing, &c.] the name before given to this tree, Gen. 2. 17. the serpent here wresteth to a wrong sense: as if to know good and evill, were to be like God himselfe, & that the eating of the fruit, would worke such an effect: whereas the tree was so called for another cause. See Gen. 2. 9.
Vers. 6. saw:] that is, looked upon with affectation. So Achan saw and coveted, and tooke, Ios. 7. 21. a desire:] or a lust, that is, most pleasant, and to be desired. to make one wise:] or, to get prudency, and so prosperity and good successe thereby; as the Hebrew word often signifieth. According to these three things which the woman (by false suggestion) saw in the tree, for meat, for the eyes, and for prudency: the Apostle reduceth all that is in the world (and not of the father,) to the lust of the flesh, the lust of the eyes, and the pride of life, 1 Iohn 2. 16. With which we may also compare the three tentations of Christ, Luke 4. she gave:] together with words to move and perswade him: for he is said to have hearkned to her voice, vers. 17. hee did eat:] so the sinne was accomplished that brought death into the world, as God threatned, Gen. 2. 17. and the death is gone over all men, for that all have sinned; and by the disobedience of one, the many are made sinners, Rom. 5. 12. 19. By eating, the Scripture elsewhere signifieth the committing of sinne, Prov. 30. 20. Againe, by eating, sinne and death are done away, and life restored in Christ, Ioh. 6. 50.—54. whom Satan sought to have drawne into sinne also by eating, but was defeated, Mar. 4. 2. 3. 4. This first sinne of man, is called in respect of himselfe an offence or fall; because by it, he fell from his good estate: in respect of God, it was disobedience; as unto whom hereby he denyed subjection, and renounced obedience, Roman. 5. 18. 19. Neither was it his owne sinne onelyonly, but the common sinne of us all his posterity, which were then in his loynes; for by this one mans disobedience many were made sinners, Rom. 5. 19. and in Adam all dye, 1 Cor. 15. 22.
V. 7. naked:] both in body and soule, which were bereaved of the image of God, deprived of his glory, & subjected to inordinate lusts, and thereupon to shame: of which nakednes the Scriptures often speak, as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. & 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed:] that is, fastned together, by twisting and platting the leaves and twigs, for to gird about them. fig leaves:] in Heb. leaf, or branch, as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover, not to cure their filthy nakednes: therfore in v. 10. they nevertheless do hide thēselves for shame. The like naturall hypocrisie, is elsewhere cōpared to the Spiders web, Esay 59. 5. 6. And the …igtree which had leaves & no fruit, was cursed of Christ, and withered, Mat. 21. 19. aprons:] named in Hebrew of girding about the loynes. So Peter when he was naked, girded a garment on him, Ioh. 21. 7. And those parts of the body which serve for generation, were then, and still are most shamefull, and studiously covered; because sinne is become naturall, and derived by generation, Psalm. 51. 7. Gen 5. 3. Therefore circumcision (the signe of regeneration,) was also on that part of mans body, Gen. 17. 11.
Vers. 8. the voice of Iehovah:] this sometime signifieth any noise or sound, Ezek. 1. 24. sometime the thunder, Exod. 9. 28. 29. sometime Gods distinct voice like thunder, as Ioh. 12. 27. 28. 29. walking:] this by the Greeke is referred to God walking: it may also bee meant of the voice, which is said to walke, or goe on, when it increaseth more and more, Exod. 19. 19. the wind:] by the Greeke version, this was the eventide▪ So in the evening of the world, at the last day, the Lord shall descend from heaven, with a showt, with the voice of the Archangell, and with the trumpet of God, &c. 1 Thes. 4. 16. hid themselves:] through conscience and feeling of their sinne and misery, and for feare of Gods Majesty, vers. 10. Howbeit, there is no darknesse, nor shadow of death, where the workes of iniquity may hide themselves: Iob 34. 22. Amos 9. 3. Psalm. 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face:] or, the presence, that is, for feare of the Lords comming.
Vers. 10. feared:] or, was afraid: this feare was a terrour through feeling of Gods wrath for sinne; as Israel also felt in themselves, when they heard the voice of God at mount Sinai, Ex. 20. 18. 19. 20. It was such as had torment with it, which who so feareth, is not perfect in love, 1 Iohn 4. 18. and proceeded from the spirit of bondage, Rom. 8. 15. Otherwise, there is also a feare, which proceedeth from the spirit of adoption, and accordeth well with love and comfort, 1 Pet. 1. 1. 17. Psalm. 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare, if Adam had kept, he had eschewed evill, Prov. 16. 6 am naked:] he dissembleth the maine cause, which was his sinne: pure nakednesse was Gods creature, and he was naked before, without feare or shame, Gen. 2▪ 25.
Vers. 12. thou gavest:] Adams confession is mixed with excuses; and further evils: asking no mercy, but charging the woman, and God himselfe, with the cause of his fall. The foolishnesse of man, perverteth his way, and his heart fretteth against the Lord: Prov. 19. 3.
Vers. 13. what is this:] or, For what? that is, Why hast thou done this▪
Vers. 14. unto the serpent:] unto the beast and the devill; which together were the meanes to draw into sinne, vers. 1. and therefore are joyned as one here… the punishment. cursed:] this is contrary to blessed, Deut. 28. 3. 16. and as to blesse, is to say well … my; so to curse▪ is to say evill: so expounded by the holy Ghost: as, thou shalt not curse the Ruler, Exod. 22. 28. which Paul citeth thus, thou shalt not speake evill of the Ruler, Act. 23. 5. And as Gods word is one with his deed; so his curse is the powring out of evils upon the creatures for sinne, unto their perdition, Deut. 28. 20. &c. So the fig-tree being cursed, withered, Mark. 11. 21. the children cursed, were torne of beasts, 2 King. 2. 24. And that the devill was implyed under this curse, the Hebrew Doctors have acknowledged, saying of God, that hee brought those three, and decreed against them the decrees of judgement, and did …ast Sammael (the Devill) & his company, out of his holy place, out of heaven, and cut off the feet of the serpent, and cursed him, &c. Pirke R. Eliezer, ch. 14. So Peter saith, God spared not the Angels that sinned, but cast them downe to hell, &c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church, it is said, the Dragon fought, and his Angels; but they prevailed not, neither was their place found any more in heaven; and that great Dragon, that old serpent, called the Devil and Satan, was cast out, &c As the Devill is cursed above all creatures, Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts, as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly:] or, thy brest: as the Greeke hath a twofold translation, upon thy brest and belly: meaning with great paine and difficulty. For other creatures also goe on the belly, Lev. 11. 42. but as Adams labour, and Eves conception, had paine and sorrow added to them, (vers. 16. 17) so the serpents gate. dust:] that is, vile and uncleane meats: noting also hereby basenesse of condition, Mic. 7. 17. and hunger and penury, which this beast should suffer above others, which eate the herbs of the field: Gen. 1. 30. This eating of dust, is againe remembred in Esay 65. 25▪ where speech is of our Redemption from Satan by Christ: which sheweth that these outward curses, implyed further mysteries.
V. 15. enmity:] this is opposed to the amity and familiarity which had beene between the woman and the Serpent, which God would breake. And here beginneth the first promise of grace and life, to Evah and mankind now dead in sinne, and enemies to God, Col. 2. 13. and 1. 21. For the amity of this world, is enmity of God, Iam. 4. 4. thy seed and her seed:] that is, thy posterity and hers. Seed, is often used for children: by the Serpents seed, are meant not onelyonly those venemous beasts, which have enmity with mankind: but also wicked men, called serpents, generations of vipers, and children of the Devill, Matth. 23. 33. 1 Iohn 3. 10. By the womans seed, is meant (in respect of Satan) chiefly Christ, who being God over all, blessed for ever, should come of David and Abraham, and so of Eve, according to the flesh, for she was the mother of all living, Roman. 1. 3. and 9. 5. And with Christ all Christians, who are Eves seed both in nature and in faith, as all Christians are called Abrahams seed: Gal. 3. 29. He:] or, it; that is, the Seed. This is first to be understood of Christ, who was made of a woman, Gal. 4. 4. the fruit of the wombe of the Virgin Mary, Luke 1. 42. Hee through death, hath destroyed him that had the power of death, that is the Devill, Hebrewes 2. 14. Secondly, it implyeth Christians (the children of Christ, Heb. 2. 13) who resisting the Devill stedfastly in faith, the God of peace bruiseth Satan under their feet; 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed, the faithfull parents are also included, and so on the contrary: as when Moses saith, I will multiply thy seed, Gen. 22. 17. Paul alledgeth it thus, I will multiply thee, Heb. 6. 14. Againe, where Moses saith, All families shall be blessed in thee, Gen. 12, 3. Peter alledgeth it, they shall be blessed in thy seed, Act. 3. 25. Also this word seed, is used either for a multitude, as Gen. 15. 5. or for one particular person, as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ, Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged, for in Thargum Ierusalemy, the fulfilling of this promise is expresly referred to the last dayes, the dayes of the King Messias. And the mystery of originall sinne, and thereby death over all, and of deliverance by Christ, R. Menachem on Lev. 25. noteth from the profound Cabbalists, in these words; So long as the spirit of uncleannesse is not taken away out of the world, the soules that come downe into the world, must needs die, for to root out the power of uncleannesse out of the world, and to consume the same. And all this is, because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve. And if it be so, all the soules that are created & become unclean by that filthinesse, must needs die before the comming of the Messias, &c. and at the comming of the Messias, all soules shall be consummate thenceforth. bruise,] or, pierce, crush: the Hebrew word is of rare use, onelyonly here, and in Iob 9. 17. thy head:] or, thee on the head. Hereby is meant Satans overthrow & destruction in respect of his power and workes, Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised, strength and life is perished. So in Thargum Ierusalemy it is expounded thus, The womans children shall be cured; but thou ô Serpent, shalt not be cured. And he saith thee, (rather then thy seed,) because Christ was to vanquish that old serpent, which overcame our first parents: who being destroyed, his seed perish with him, Revel. 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele:] or, his foot sole: for the Hebrew and Greeke here used, signifie not onelyonly the heele, but the whole foot sole, and sometime the foot step, or print of the foot. By the heele, or foot bruised, is meant Christs wayes, which Satan should seeke to suppresse by afflictions, and death for our sinnes, here foretold; as appeareth by the reference which other Scriptures make to this prophesie, Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity, and put to death concerning the flesh, but was quickned by the spirit, & liveth through the power of God, 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot, not his head was bruised by the Serpent. Who yet brought upon him a death that was shamefull, and painfull, and cursed, because hee was hanged on a tree, Gal. 3. 13. for it is probable, that partly in remembrance of this first sinne, by eating of the tree of knowledge, (which tree was a signe of curse and death if man transgressed:) Gods law after accounteth such as dye on a tree, to have in more speciall manner, the signe of curse upon them, Deut. 21. 23. But Christ swallowed up death in victory, Esay 25. 8. through whom, God also giveth us the victory, 1 Cor. 15. 57 unto which promise the Prophet hath reference, saying, Why should I feare, in the dayes of evill: when the iniquity of my heeles shall compasse me about? God will redeeme my soule, from the hand of Hell, Psalm. 49. 6. 16.
Vers. 16. multiplying I will multiply:] that is, I wil much and assuredly multiply: see this phrase opened, on Gen. 2. 16. Here are annexed not curses, but chastisements for Eve and Adam: that their faith in the promised seed, might continually bee stirred up, and their sinfull nature subdued and mortified, Heb. 12. 6. Psal. 119. 71. conception:] meaning painfull conception; and this word is used for the whole space that the child is in the mothers body, untill the birth: and so here implyeth all the griefes and cumberances which women do endure that time. The Greeke translateth it groning. The reason of this chastisement, is, because sinne is from Adam derived by propagation to all his posterity, Psalm 51. 7. Roman. 5. children:] Heb. sonnes: which implyeth daughters also; therefore the Greeke translateth it children: so for sonne, and sonnes; the Holy Ghost saith in Greek, children, as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth, is also meant bringing up after the birth, as Gen. 50. 23. VntoUnto the sorrows of childbirth, the Scripture often hath reference, in cases of great affliction in body or mind, Psalm. 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God, for neverthelesse shee shall be saved in childbearing, if they [women] continue in faith, and love, and holinesse, with sobriety: 1 Tim. 2. 15. desire:] The Greeke translateth it, thy turning, (or conversion:) the word implyeth a desirous affection, as appeareth by Song. 7. 10. And that this should be to her husband, it noteth subjection, as in Gen. 4. 7. Elsewhere this word is not used: the Apostle seemeth to have reference unto it, in 1 Thess. 2. 8. rule:] So Paul saith, I permit not the woman to usurpe authority over the man, 1 Tim. 2. 12. And Peter, Wives bee in subjection to your owne husbands, 1 Pet. 3. 1. And this being here a chastisement for sinne, implyeth a further rule, then man had over her by creation, and with more griefe unto womankind.
Vers. 17. the ground:] or, the earth: whereby is implyed all this visible world, made for man, Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth, is hereby cut off, for all things under the Sun, are vanity and vexation of spirit, from mans birth to his dying day, Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for, immortall, and which fadeth not, 2 Peter 1. 4. Of ground cursed, there followeth barrennesse, or unprofitable fruits, and desolation, Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned, Hebrews 6. 8. So the earth, and the workes therein, shall bee burnt up. 2 Pet. 3. 10. And as for mans sake this world is cursed, and the creature made subject to vanity; so it earnestly expecteth the manifestation of the sonnes of God, that it may be delivered from the bondage of corruption, Rom. 8. 19. 20. 21. in sorrow:] with painfull labour, as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes, Psal. 127. 2. Adam was to have labored in his innocency, Gen. 2. 15. but without sorrow; being under the Lords blessing, which maketh rich, and hee addeth no sorrow with it, Prov. 10. 22. Concerning this sorrow (or toyle) of our hands, Noe (the figure of Christ) was a comforter, Gen. 5. 29.
Vers. 18. thornes:] Heb. the thorne. Hereby is meant harmfull weeds, in stead of wholesome fruits, Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs, Mat. 7. 16. Thornes doe choak the good corne, as Mat. 13. 7. And spiritually, these signifie evill fruits, which wicked earthly men bring forth, Heb. 6. 8. of the field:] and so, no longer the pleasant fruits of Paradise, Gen. 2. 9. 16. But as Nebuchadnezar, when he had a beasts heart, was driven out among beasts, to eat grasse as the oxen, Dan. 4. 13. 22. so man, not lodging a night in honour, nor understanding, but becomming like beasts that perish, is to eat herbes with them, Psal. 49. 13. 21. but by the labour of his hands, his diet is bettered.
Vers. 19. sweat:] with much labour, which Adam and all his posterity was condemned unto; that this is a generall rule, if any will not worke neither should he eate, 2 Thess. 3. 10. The sweat of the face, though it is to be distinguished from the care of the …d, which Christ forbiddeth, Mat. 6. 25. 34. yet it doth imply all lawfull labours, and industry of body and mind, for the good of both, Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also, to seeke and search our things by wisedome, is a sore occupation, which God hath given to the sonnes of Adam, to be occupied therein, and humbled thereby: Eccles. 1. 13. bread:] that is, all food; whereof bread is the principall, as that which upholds the heart of man, Psal. 104. 15. Therefore that which one Evangelist calleth bread, Mar. 6. 36 another calleth victuals, or meats, Mat. 14. 15. the ground:] or, the earth; (called elsewhere our earth, Psal. 146. 4. and our dust, Psal. 104. 28.) meaning till man returne to the dust of death, the grave: and there, the wearied be at rest from their labours, Iob 3. 17. Rev. 14. 13. dust thou art:] or, thou wast, to weet, concerning the body, as Gen. 2. 7. not the spirit, which being immortall, goeth unto God for eternall joyes or torments, Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth, And dust returne to the earth, as it was, and the spirit returne to God that gave it, Eccles. 12. 7. Here God condemneth mankind to death, which is the wages of sinne, Rom. 6 23. and to the grave, the house appointed for all living, Iob 30. 23. where they must wait, till their change come, Iob 14. 14. for it is appointed to men once to dye, and after this, is the judgement, Hebr. 4. 27. Otherwise the life eternall could not bee obtained: for flesh and blood cannot inherit the kingdome of God, neither doth corruption inherit incorruption; therefore we must all either dye, or be changed; and this corruptible must put on incorruption, and this mortall must put on immortality: and then shall Death be swallowed up in victory, 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught, saying, that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve, and because of that filthinesse, Death is come upon Adam and his seed. For when God saw how uncleannesse cleaved, and spred it selfe abroad in the world continually, he intended to consume it, and to root out the power of it; and therefore the bodies doe consume and corrupt; and have no continued life. But when the filthinesse is consumed, and the spirit of uncleannesse taken out of the earth; behold God will renew his world, without any other filthinesse, and will wake up by his power, those that dwell in the dust, &c. and the Lord will reioyce in his workes, as the intendment of the creation was at the first: R. Menachem on Gen. 3. The Greeke Philosophers have observed, that some dead men putrified, turne to Serpents; Plutarch in vita Cleomenis. If so, it is a notable memoriall of mans first poysoning by the Serpent.
Vers. 20. Eve:] in Hebrew Chavah: which is by interpretation Life, (as the Greeke also translateth it,) or Living; Adam first called her Woman, Gen. 2. 23. God called her Adam, Gen. 5. 2. and now the man calleth her Eve, Life: by which new name, he testifieth his faith in, and thankfulnesse for Gods former promise, in vers. 15. In which he also trained up his children, teaching them to sacrifice, and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner: and by Wisdome, (that is, faith in Christ) brought out of his fall: Ioseph. Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome, c. 10. v. 1. all living:] that is, as the Chaldee paraphraseth, of all the sonnes of man: meaning this both naturally, of all men in the world, (and so of Christ the promised seed:) and spiritually of all that live by faith: in which sense, Sarah is also counted the Mother of the faithfull, 1 Pet. 3. 6. Gal. 4. 22. 28. 31.
V. 21. coats:] to cover the body from shame and harme, and for a memoriall of mans sin, & a further signe of those garments of justice and salvation, which men have of God, that their filthy nakednesse doe not appeare, Rev. 3. 18. & 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde… calleth these here, garments of honor. of skin:] that is, in likelihood, of the skins of beasts, which God taught him to kill for sacrifice. Which offerings were even from the beginning of the Gospell preached, as appeareth Gen. 4. 3. 4. & 8. 20. And after by the Law, the Skinnes of the sacrifices were given to the Priests, Lev. 7. 8. And the sacrifices being all figures of Christ, (Heb. 10. 5. 10) the Skins were fit to resemble mans mortification, (as the girdle of skin which Iohn Baptist wore, Mat. 3. 4.) and new life, by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of salvation, wherwith God clotheth his Church, Esay 61 10.
Vers. 22. is become as one,] to weet, of us three, the Father, the Word, and the Holy Spirit, 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech, used in v. 5. and would leave an impression in Adams hart, of his pride and folly in beleeving the Serpents deceitfull promises: that so long as he lived an exile here on earth, he might hauehave continuall motives of repentance and humiliation. The Hebrew phrase, is as one; meaneth, is made, or become as one: as, this is, Psal. 118. 23. the Evangelist translateth, this is done, Mat. 21. 42. lest he put:] An unperfect speech; where we may understand by that which followeth, he must be driven out, lest he be put. &c. Such phrases are usuall, as Gen. 38. 11. & 42. 4. Mat. 25. 9. and eate and live: or, that he may eate and live. And, is often used for That, and noteth the end and purpose of an act: as here, so in 2 Sam. 21. 3. 2 King. 3. 11. Lam. 1. 19. Because the tree of life, and the eating of it, was at first a signe of eternall life to man, if he had obeyed his creator, (as is noted on Gen. 2. 9.) it might not now in the justice of God, be so continued to man fallen into disobedience. Neither was the new covenant betweene God and man, of obedience againe by the workes of the Law, unto life: but of faith in Christ the womans seed, unto forgivenesse of sinnes, Gen. 3. 15. 20. God therfore in driving the man from this tree, would drive him from all confidence in him-selfe and his owne workes, (and so from abuse of this tree also, which might turne to his further judgement,) that hee might seeke the life in heaven, which is hid with Christ in God, Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world, to eate of the tree of life, which is in the midst of the Paradise of God; Rev. 2▪ 7.
V. 23. to till:] tillage, hath the name in Hebrew, of servile-worke, for all, even Kings, are as servants to the field, Eccles. 5. 8. And this hard labour, was a continuall remembrance of sinne, and doctrine of humiliation and repentance. Wherefore God after in the Law, freed every seventh (or Sabbath) yeare, from this tillage in his land, when they did all alike eat of that which grew of it owne accord, Lev. 25. 4. 6. to remember their former ease, lost by sinne, but to bee restored spiritually by Christ, when hee should preach the acceptable yeare of the Lord: Esay 61. 2. 2 Cor. 6. 2.
Vers. 24. drove out:] or, expulsed, not to return thither againe; but that he might seeke admission into the heavenly paradise, whereunto Christ giveth entrance, Luke 23. 43. minding himselfe an exile and pilgrime here on earth, 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say (in Bresith ketanna on this place,) Adam was driven out of paradise in this world, but in the world to come, he shalnot be driven out, The remembrance of this future mercy, was kept afterward among the Gentiles; for it is one of the Chaldean oracles, Seeke paradise, the glorious country of the soule. Cherubins:] or Cherubs. These were living creatures with wings, as may bee …athered by comparing, Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle, Exod. 25. 18. and 26. 1. See the annotations there. Moses here seemeth to meane Angels, by this name: for they have appeared sometime with wings flying, Dan. 9. 21. and with sword, 1 Chron. 21, 16. and as fierie chariots, 2 King. 6. 17. as here they have the flame of a sword, (that is, a flaming sword, as the Greeke translateth it,) to keepe man out of paradise. Of Angels, see the notes on Gen. 16. 7. By these also, God further might signifie, the Angels or Ministers in his spirituall paradise the Church, and the sharpe two edged sword of his Word, wherewith they are armed, against all the disobedient, 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise, direct from all quarters of the world, to enter thereinto by the gates which are never shut, such as are written in the lambs booke of life; where the tree of life groweth and giveth fruit, wherein they hauehave right, that doe the commandements of God, Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe:] to weet, every way, for more terrour, that man should not there attempt re-entrance. Such spiritually is the use of the Law and doctrine therof, which terrifieth the conscience, and by the workes whereof, no flesh can be justified, Rom. 3. 20. but it serveth to drive men unto Christ, that they may be made righteous by faith, Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ, though now they are ignorant of him: for they write of seven things which the King Christ shall shew unto Israel; two of which are, the garden of Eden; and the tree of life. R. Elias ben Mosis, in Sepher reshith choemah, fol. 4. 12. Also expounding that in Song. 1. 4. the King hath brought me into his chambers: Our Doctors of blessed memory, have sayd, that these are the chambers of the garden of Eden. And againe, There are also that say of the tree of life that it was not created in vaine, but the men of the resurrection (that are raised from the dead) shall eate thereof and live for ever, R. Menachem, on Gen. 3. And by the garden of Eden, (or Paradise,) it seemes they understood the kingdome of heaven: for the Chaldee paraphrast on Song 4. 12. saith, as the garden of Eden, into which no man hath power to enter, but the just; whose soules are sent thither by the hands of Angels. According to these speeches, familiar in olde time among the Iewes, the Holy Ghost also speaketh, of carriage by Angels, into Abrahams bosome, Luke 16. 22. of being with Christ in paradise, Luke 23. 43. and of eating of the tree of life, which is in the midst of the paradise of God, Rev. 2. 7. And that the Iewes understood not these things carnally, appeareth by these words of theirs. In the world to come, there is no eating or drinking, nor any other of the things which the bodies of the sonnes of Adam, have neede of in this world; as sitting, and standing, and sleepe, and death, and sorrow, and mi…th, and the like: So our ancient wise men have sayd. In the world to come there is no eating nor drinking; nor use of mariage, but the just doe sit with their crownes upon their heads, and have the fruition of the glory of the Majestie of God. Maimony in Misn. treat. of Repentance, ch. 8. S. 2.